Uniform Related Quotes

I'm actually a hardcore otaku who likes maids more than having three meals a day. And I only read books related to maids. Also, I only visit maid cafes. Of course, I also collect maid figurines. I play games which feature female maids and it turns me on so much. Then I'll wear the maid uniforms and jump in joy. I'll take my leave now.

IF YOU are a relatively small woman, and a man at least twice your size is bellowing at you in anger, and you’re wearing a prisoner’s uniform, and he has a pair of handcuffs on his belt, I don’t care how much of a badass you think you are, you’ll be fucking scared

He may be a very nice man. But I haven't got the time to figure that out. All I know is, he's got a uniform and a gun and I have to relate to him that way. That's the only way to relate to him because one of us may have to die.

The fact that students passed him by in uniform and he was standing there in torn jeans and faded old concert T-shirt made me smile. The rebel in me could totally relate. I stopped in front of him. "They're not going to let you stay in school dressed like that. I got a huge lecture for wearing a black shirt the other day." He glanced my outfit, which didn't really diverge from my normal fashion, and arched an eyebrow. Black cargo pants, white tank, grey zip-up hoodie, with a blade strapped to my thigh and a dagger in my boot. "What? Pants are black. Shirt is white. Blade stays." I grinned wider. "Because I'm special.

if, relative to K, K’ is a uniformly moving co-ordinate system devoid of rotation, then natural phenomena run their course with respect to K’ according to exactly the same general laws as with respect to K. This statement is called the Principle of Relativity (in the restricted sense).

What to wear: An employee chooses. How to dress: His employer chose.

You fasten your seatbelt. The plane is landing. To fly is the opposite of traveling: you cross a gap in space, you vanish into the void, you accept not being in any place for a duration that is itself a kind of void in time; then you reappear, in a place and in a moment with no relation to the where and the when in which you vanished. Meanwhile, what do you do? How do you occupy this absence of yourself from the world and of the world from you?" You read; you do not raise your eyes from the book between one airport and the other, because beyond the page there is the void, the anonymity of stopovers, of the metallic uterus that contains you and nourishes you, of the passing crowd always different and always the same. You might as well stick with this other abstraction of travel, accomplished by the anonymous uniformity of typographical characters: here, too, it is the evocative power of the names that persuades you that you are flying over something and not nothingness. You realize that it takes considerable heedlessness to entrust yourself to unsure instruments, handled with approximation; or perhaps this demonstrates and invincible tendency to passivity, to regression, to infantile dependence. (But are you reflecting on the air journey or on reading?)

The really hopeless victims of mental illness are to be found among those who appear to be most normal. “Many of them are normal because they are so well adjusted to our mode of existence, because their human voice has been silenced so early in their lives, that they do not even struggle or suffer or develop symptoms as the neurotic does.” They are normal not in what may be called the absolute sense of the word; they are normal only in relation to a profoundly abnormal society. Their perfect adjustment to that abnormal society is a measure of their mental sickness. These millions of abnormally normal people, living without fuss in a society to which, if they were fully human beings, they ought not to be adjusted, still cherish “the illusion of individuality,” but in fact they have been to a great extent deindividualized. Their conformity is developing into something like uniformity. But “uniformity and freedom are incompatible. Uniformity and mental health are incompatible too. . . . Man is not made to be an automaton, and if he becomes one, the basis for mental health is destroyed.

Every type of political power presupposes some particular form of human slavery, for the maintenance of which it is called into being. Just as outwardly, that is, in relation to other states the state has to create certain artificial antagonisms in order to justify its existence, so also internally the cleavage of society into castes, ranks and classes is an essential condition of its continuance. The development of the Bolshevist bureaucracy in Russia under the alleged dictatorship of the proletariat (which has never been anything but the dictatorship of a small clique over the proletariat and the whole Russian people) is merely a new instance of an old historical experience which has repeated itself countless times. This new ruling class, which to-day is rapidly growing into a new aristocracy, is set apart from the great masses of the Russian peasants and workers just as clearly as are the privileged castes and classes in other countries from the mass of the people. And this situation becomes still more unbearable when a despotic state denies to the lower classes the right to complain of existing conditions, so that any protest is made at the risk of their lives. But even a far greater degree of economic equality than that which exists in Russia would be no guarantee against political and social oppression. Economic equality alone is not social liberation. It is precisely this which all the schools of authoritarian Socialism have never understood. In the prison, in the cloister, or in the barracks one finds a fairly high degree of economic equality, as all the inmates are provided with the same dwelling, the same food, the same uniform, and the same tasks. The ancient Inca state in Peru and the Jesuit state in Paraguay had brought equal economic provision for every inhabitant to a fixed system, but in spite of this the vilest despotism prevailed there, and the human being was merely the automaton of a higher will on whose decisions he had not the slightest influence. It was not without reason that Proudhon saw in a "Socialism" without freedom the worst form of slavery. The urge for social justice can only develop properly and be effective when it grows out of man's sense of freedom and responsibility, and is based upon it. In other words, Socialism will be free or it will not be at all. In its recognition of this fact lies the genuine and profound justification of Anarchism.

Struggles to coerce uniformity of sentiment in support of some end thought essential to their time and country have been waged by many good as well as by evil men. Nationalism is a relatively recent phenomenon but at other times and places the ends have been racial or territorial security, support of a dynasty or regime, and particular plans for saving souls. As first and moderate methods to attain unity have failed, those bent on its accomplishment must resort to an ever-increasing severity. . . . Those who begin coercive elimination of dissent soon find themselves exterminating dissenters. Compulsory unification of opinion achieves only the unanimity of the graveyard. It seems trite but necessary to say that the First Amendment to our Constitution was designed to avoid these ends by avoiding these beginnings. There is no mysticism in the American concept of the State or of the nature or origin of its authority. We set up government by consent of the governed, and the Bill of Rights denies those in power any legal opportunity to coerce that consent. Authority here is to be controlled by public opinion, not public opinion by authority. If there is any fixed star in our constitutional constellation, it is that no official, high or petty, can prescribe what shall be orthodox in politics, nationalism, religion, or other matters of opinion or force citizens to confess by word or act their faith therein.

Here, her hand in mine was the one reality that severed us from the cold click-clack of Hell. I rubbed her hand and she sighed; wasn’t that meaning? Wasn’t that something we could cling to? I could be with this other. I could form no other relation, but maybe her hand in mine was enough, both sufficient and necessary. In Hell there was no sense of place, because all places were the same. Uniform monotony. A place without place. A place without context. But, here, now, I could rub her hand and she would sigh. She was a difference. Perhaps each person was the only difference in all these halls of unchanging ranks of books, kiosks, clocks, and carpet, and that, and that, at least, we had to hold to.

Our "increasing mental sickness" may find expres­sion in neurotic symptoms. These symptoms are con­spicuous and extremely distressing. But "let us beware," says Dr. Fromm, "of defining mental hygiene as the prevention of symptoms. Symptoms as such are not our enemy, but our friend; where there are symp­toms there is conflict, and conflict always indicates that the forces of life which strive for integration and happiness are still fighting." The really hopeless victims of mental illness are to be found among those who appear to be most normal. "Many of them are normal because they are so well adjusted to our mode of existence, because their human voice has been si­lenced so early in their lives, that they do not even struggle or suffer or develop symptoms as the neurotic does." They are normal not in what may be called the absolute sense of the word; they are normal only in relation to a profoundly abnormal society. Their per­fect adjustment to that abnormal society is a measure of their mental sickness. These millions of abnormally normal people, living without fuss in a society to which, if they were fully human beings, they ought not to be adjusted, still cherish "the illusion of indi­viduality," but in fact they have been to a great extent deindividualized. Their conformity is developing into something like uniformity. But "uniformity and free­dom are incompatible. Uniformity and mental health are incompatible too. . . . Man is not made to be an automaton, and if he becomes one, the basis for mental health is destroyed.

So many of the properties of matter, especially when in the gaseous form, can be deduced from the hypothesis that their minute parts are in rapid motion, the velocity increasing with the temperature, that the precise nature of this motion becomes a subject of rational curiosity. Daniel Bernoulli, John Herapath, Joule, Krönig, Clausius, &c., have shewn that the relations between pressure, temperature and density in a perfect gas can be explained by supposing the particles move with uniform velocity in straight lines, striking against the sides of the containing vessel and thus producing pressure. (1860)

The freedoms that we have were purchased not just by those in uniform—and they definitely were—but also by those who took their lives into their hands, riding those Greyhound buses—the Freedom Riders, in the deep south, in the 1960s, who knew full well that they would be arrested, and they were, serving time, in the Mississippi State Penitentiary. Rosa Parks, getting from the back of the bus to the front of the bus. Peaceful, nonviolent protest.

The treatment accorded the Negro during the Second World War marks, for me, a turning point in the Negro’s relation to America. To put it briefly, and somewhat too simply, a certain hope died, a certain respect for white Americans faded. One began to pity them, or to hate them. You must put yourself in the skin of a man who is wearing the uniform of his country, is a candidate for death in its defense, and who is called a “nigger” by his comrades-in-arms and his officers; who is almost always given the hardest, ugliest, most menial work to do; who knows that the white G.I. has informed the Europeans that he is subhuman (so much for the American male’s sexual security); who does not dance at the U.S.O. the night white soldiers dance there, and does not drink in the same bars white soldiers drink in; and who watches German prisoners of war being treated by Americans with more human dignity than he has ever received at their hands. And who, at the same time, as a human being, is far freer in a strange land than he has ever been at home.

He might also interpret his experience thus: “My body of reference (the carriage) remains permanently at rest. With reference to it, however, there exists (during the period of application of the brakes) a gravitational field which is directed forwards and which is variable with respect to time. Under the influence of this field, the embankment together with the earth move non-uniformly in such a manner that their original velocity in the backward direction is continuously reduced.

Let us imagine ourselves transferred to our old friend, the railway carriage, which is travelling at a uniform rate. As long as it is moving uniformly, the occupant of the carriage is not sensible of its motion, and it is for this reason that he can without reluctance interpret the facts of the case as indicating that the carriage is at rest, but the embankment in motion. Moreover, according to the special principle of relativity, this interpretation is quite justified also from a physical point of view.

Our “increasing mental sickness” may find expression in neurotic symptoms. These symptoms are conspicuous and extremely distressing. But “let us beware,” says Dr. Fromm, “of defining mental hygiene as the prevention of symptoms. Symptoms as such are not our enemy, but our friend; where there are symptoms there is conflict, and conflict always indicates that the forces of life which strive for integration and happiness are still fighting.” The really hopeless victims of mental illness are to be found among those who appear to be most normal. “Many of them are normal because they are so well adjusted to our mode of existence, because their human voice has been silenced so early in their lives, that they do not even struggle or suffer or develop symptoms as the neurotic does.” They are normal not in what may be called the absolute sense of the word; they are normal only in relation to a profoundly abnormal society. Their perfect adjustment to that abnormal society is a measure of their mental sickness. These millions of abnormally normal people, living without fuss in a society to which, if they were fully human beings, they ought not to be adjusted, still cherish “the illusion of individuality,” but in fact they have been to a great extent deindividualized. Their conformity is developing into something like uniformity. But “uniformity and freedom are incompatible. Uniformity and mental health are incompatible too. . . . Man is not made to be an automaton, and if he becomes one, the basis for mental health is destroyed.

It is mad for adolescents to rage at parents who have done their best, but it is a conventional madness, uniform enough so that we tolerate it relatively unquestioningly.

Descartes, in his Third Meditation, said that God re-created the body at each successive moment. So that time was a form of sustenance. On earth time was marked by the sun and moon, by rotations that distinguished day from night, that had led to clocks and calendars. The present was a speck that kept blinking, brightening and diminishing, something neither alive nor dead. How long did it last? One second? Less? It was always in flux; in the time it took to consider it, it slipped away. In one of her notebooks from Calcutta were jottings in Udayan’s hand, on the laws of classical physics. Newton’s theory that time was an absolute entity, a stream flowing at a uniform rate of its own accord. Einstein’s contribution, that time and space were intertwined. He’d described it in terms of particles, velocities. A system of relations among instantaneous events. Something called time

It is worth noting that a wrong folkoric definition of an Inertial Frame in the Popular Science literature (even in text books) reads that 'it is a frame in uniform motion'. We know very well by now that the idea of motion requires a frame of reference, so that such a definition of an Inertial Frame has no meaning whatsoever, confusing the reader because it tacitly reaffirms the idea of absolute motion -- when the goal of every didactic exposition of Relativity Theory should be precisely the opposite.

The special theory of relativity that Einstein developed in 1905 applies only to this special case (hence the name): a situation in which the observers are moving at a constant velocity relative to one another—uniformly in a straight line at a steady speed—referred to as an “inertial reference system.

These young-marrying, contemporaries or juniors of the Beat Generation, have often expressed themselves as follows: "My highest aim in life is to achieve a normal healthy marriage and raise healthy [non-neurotic] children." On the face of it, this remark is preposterous. What was always taken as a usual and advantageous life-condition for work in the world and the service of God, is now regarded as an heroic goal to be striven for. Yet we see that it is a hard goal to achieve against the modern obstacles. Also it is a real goal, with objective problems that a man can work at personally, and take responsibility for, and make decisions about—unlike the interpersonal relations of the corporation, or the routine of the factory job for which the worker couldn't care less. But now, suppose the young man is achieving this goal: he has the wife, the small kids, the suburban home, and the labor-saving domestic devices. How is it that it is the same man who uniformly asserts that he is in a Rat Race? Either the goal does not justify itself, or indeed he is not really achieving it. Perhaps the truth is, if marriage and children are the goal, a man cannot really achieve it. It is not easy to conceive of a strong husband and father who does not justified in his work and independent in the world. Correspondingly, his wife feels justified in the small children, but does she have a man, do the children have a father, if he is running a Rat Race? Into what world do the small children grow up in such a home?

Heat is lost at the surface, so the more surface area you have relative to volume, the harder you must work to stay warm. That means that little creatures have to produce heat more rapidly than large creatures. They must therefore lead completely different lifestyles. An elephant’s heart beats just thirty times a minute, a human’s sixty, a cow’s between fifty and eighty, but a mouse’s beats six hundred times a minute—ten times a second. Every day, just to survive, the mouse must eat about 50 percent of its own body weight. We humans, by contrast, need to consume only about 2 percent of our body weight to supply our energy requirements. One area where animals are curiously—almost eerily—uniform is with the number of heartbeats they have in a lifetime. Despite the vast differences in heart rates, nearly all animals have about 800 million heartbeats in them if they live an average life. The exception is humans. We pass 800 million heartbeats after twenty-five years, and just keep on going for another fifty years and 1.6 billion heartbeats or so. It is tempting to attribute this exceptional vigor to some innate superiority on our part, but in fact it is only over the last ten or twelve generations that we have deviated from the standard mammalian pattern thanks to improvements in our life expectancy. For most of our history, 800 million beats per lifetime was about the human average, too.

sea level rise is not uniform. As ice sheets melt, their gravitational pull lessens and the ground beneath them rebounds, lowering sea levels nearby while simultaneously intensifying the phenomenon elsewhere. In other words, the places farthest from the largest chunks of melting ice, including the East Coast of the United States, are likely to experience higher rates of relative rise.

Morse found it nerve-wracking to cross the St. Jude grounds just as school was being dismissed, because he felt that if he smiled at the uniformed Catholic children they might think he was a wacko or pervert and if he didn't smile they might think he was an old grouch made bitter by the world, which surely, he felt, by certain yardsticks, he was. Sometimes he wasn't entirely sure that he wasn't a wacko of sorts, although certainly he wasn't a pervert. Of that he was certain. Or relatively certain. Being overly certain, he was relatively sure, was what eventually made one a wacko. So humility was the thing, he thought, arranging his face into what he thought would pass for the expression of a man thinking fondly of his own youth, a face devoid of wackiness or perversion, humility was the thing.

In a common lesson about electromagnetic forces, students are given an exercise in which a bar magnet is placed on a table surrounded by scattered iron filings. The invisible field surrounding the magnet will draw the filings into alignment with it, until the swirling starburst shape of the field becomes visible. The capital relation is a kind of social magnet, with capital at one end and labor at the other, that tends to align all other social hierarchies with the master hierarchy based on money. Hence the hierarchy of athletic ability is translated into a hierarchy of payment for performing professionally. And yet the magnetism of capital is not so strong that it can perfectly align all the systems. Fame, for example, may in general be translatable into money (as when Kim Kardashian releases a smartphone game that becomes wildly successful), but the conversion is not an exact or uniform one.

The generalized theory of relativity has furnished still more remarkable results. This considers not only uniform but also accelerated motion. In particular, it is based on the impossibility of distinguishing an acceleration from the gravitation or other force which produces it. Three consequences of the theory may be mentioned of which two have been confirmed while the third is still on trial: (1) It gives a correct explanation of the residual motion of forty-three seconds of arc per century of the perihelion of Mercury. (2) It predicts the deviation which a ray of light from a star should experience on passing near a large gravitating body, the sun, namely, 1".7. On Newton's corpuscular theory this should be only half as great. As a result of the measurements of the photographs of the eclipse of 1921 the number found was much nearer to the prediction of Einstein, and was inversely proportional to the distance from the center of the sun, in further confirmation of the theory. (3) The theory predicts a displacement of the solar spectral lines, and it seems that this prediction is also verified.

Every separate economic agent maintains a stock of money that corresponds to the extent and intensity with which he is able to express his demand for it in the market. If the objective exchange-value of all the stocks of money in the world could be instantaneously and in equal proportion increased or decreased, if all at once the money-prices of all goods and services could rise or fall uniformly, the relative wealth of individual economic agents would not be affected. Subsequent monetary calculation would be in larger or smaller figures; that is all.

Then there occurred to me the 'glucklichste Gedanke meines Lebens,' the happiest thought of my life, in the following form. The gravitational field has only a relative existence in a way similar to the electric field generated by magnetoelectric induction. Because for an observer falling freely from the roof of a house there exists-at least in his immediate surroundings-no gravitational field [his italics]. Indeed, if the observer drops some bodies then these remain relative to him in a state of rest or of uniform motion, independent of their particular chemical or physical nature (in this consideration the air resistance is, of course, ignored). The observer therefore has the right to interpret his state as 'at rest.' Because of this idea, the uncommonly peculiar experimental law that in the gravitational field all bodies fall with the same acceleration attained at once a deep physical meaning. Namely, if there were to exist just one single object that falls in the gravitational field in a way different from all others, then with its help the observer could realize that he is ina gravitational field and is falling in it. If such an object does not exist, however-as experience has shown with great accuracy-then the observer lacks any objective means of perceiving himself as falling in a gravitational field. Rather he has the right to consider his state as one of rest and his environment as field-free relative to gravitation. The experimentally known matter independence of the acceleration of fall is therefore a powerful argument for the fact that the relativity postulate has to be extended to coordinate systems which, relative to each other, are in non-uniform motion.

Leta walked to the door and opened it with a ready smile for Colby Lane. And found herself looking straight into the eye of a man she hadn’t seen face-to-face in thirty-six years. Matt Holden matched her face against his memories of a young, slight, beautiful woman whose eyes loved him every time they looked at him. His heart spun like a cartwheel in his chest. “Cecily said it was Colby,” Leta said unsteadily. “Strange. She phoned me and asked if I was free this evening.” His broad shoulders shrugged and he smiled faintly. “I’m free every evening.” “That doesn’t sound like the life of a playboy widower,” Leta said caustically. “My wife was a vampire,” he said. “She sucked me dry of life and hope. Her drinking wore me down. Her death was a relief for both of us. Do I get to come in?” he added, glancing down the hall. “I’m going to collect dust if I stand out here much longer, and I’m hungry. A sack of McDonald’s hamburgers and fries doesn’t do a lot for me.” “I hear it’s a presidential favorite,” Cecily mused, joining them. “Come in, Senator Holden.” “It was Matt before,” he pointed out. “Or are you trying to butter me up for a bigger donation to the museum?” She shrugged. “Pick a reason.” He looked at Leta, who was uncomfortable. “Well, at least you can’t hang up on me here. You’ll be glad to know that our son isn’t speaking to me. He isn’t speaking to you, either, or so he said,” he added. “I suppose he won’t talk to you?” he added to Cecily. “He said goodbye very finally, after telling me that I was an idiot to think he’d change his mind and want to marry me just because he turned out to have mixed blood,” she said, not relating the shocking intimacy that had prefaced his remarks. “I’ll punch him for that,” Matt said darkly. “Ex-special forces,” Leta spoke up with a faint attempt at humor, nodding toward Matt. “He was in uniform when we went on our first date.” “You wore a white cotton dress with a tiered skirt,” he recalled, “and let your hair down. Hair…” He turned back to Cecily and grimaced. “Good God, what did you do that for?” “Tate likes long hair, that’s what I did it for,” she said, venom in her whole look. “I can’t wait for him to see it, even if I have to settle for sending him a photo!” “I hope you never get mad at me,” Matt said. “Fat chance.

Then Lu Wing entered, no longer in chauffeur’s uniform but wearing a high-buttoned, deep blue silk tunic, an entourage of smooth, modern men of south China at his heels, ready, I heard him say, to do any further work required of them. The conversation turned to a more distant moment when his father died and he would claim the crown of the Wing emirates, to rule over a subcontinent and its colonies again. Sending his men off, he said, upon their errands and to visit their many relatives in Limehouse, Lu Wing leaned against the bar, as relaxed as he had probably been during his student days at Oxford.

Hugh Heclo relates a speech given by Chicago Cub Ryne Sandberg when he was inducted into the Baseball Hall of Fame in 2005: “I was in awe every time I walked onto the field,” Sandberg said. That’s respect. I was taught you never, ever disrespect your opponents or your teammates or your organization or your manager and never, ever your uniform. Make a great play, act like you’ve done it before; get a big hit, look for the third base coach and get ready to run the bases; hit a home run, put your head down, drop the bat, run around the bases, because the name on the front is a lot more important than the name on the back.

Old age is, it occurs to Busner as he lies stranded on his side staring at the clock radio, a form of institutionalisation -- it deprives you of your identity and supplies another, simpler one, it takes away your clothing and issues you with a uniform of slack-waisted trousers, threadbare jackets and moth-eaten cardigans, togs that are either coming from or going to charity shops. This done, it commits you to a realm at once confined and unbounded, an atrophying circuit of corridors that connect strip-lit and overheating rooms where you fade away your days reading day-old newspapers and specialist magazines -- albeit not ones relating to the specialty that awaits you.

The first chapter of Matthew begins with giving a genealogy of Jesus Christ; and in the third chapter of Luke there is also given a genealogy of Jesus Christ. Did these two agree, it would not prove the genealogy to be true, because it might nevertheless be a fabrication; but as they contradict each other in every particular, it proves falsehood absolutely. If Matthew speaks truth, Luke speaks falsehood; and if Luke speaks truth, Matthew speaks falsehood: and as there is no authority for believing one more than the other, there is no authority for believing either; and if they cannot be believed even in the very first thing they say, and set out to prove, they are not entitled to be believed in any thing they say afterwards. Truth is an uniform thing; and as to inspiration and revelation, were we to admit it, it is impossible to suppose it can be contradictory. Either then the men called apostles were imposters, or the books ascribed to them have been written by other persons, and fathered upon them, as is the case in the Old Testament. Now, if these men, Matthew and Luke, set out with a falsehood between them (as these two accounts show they do) in the very commencement of their history of Jesus Christ, and of who, and of what he was, what authority (as I have before asked) is there left for believing the strange things they tell us afterwards? If they cannot be believed in their account of his natural genealogy, how are we to believe them when they tell us he was the son of God, begotten by a ghost; and that an angel announced this in secret to his mother? If they lied in one genealogy, why are we to believe them in the other? If his natural genealogy be manufactured, which it certainly is, why are we not to suppose that his celestial genealogy is manufactured also, and that the whole is fabulous? Can any man of serious reflection hazard his future happiness upon the belief of a story naturally impossible, repugnant to every idea of decency, and related by persons already detected of falsehood?

School teaches us that life is a game to win against our peers. We’re graded on a uniform scale no matter our background, our strengths and weaknesses, or our future goals. Sometimes we’re even graded on a curve relative to our peers. This inane, pointless system of competition is baked into the twentieth-century educational model. We’re taught that life is a game of musical chairs and that if we don’t hustle, we’re going to be left standing without a seat. This in-it-to-win-it mentality is the polar opposite of a creative mindset, which is abundant, resilient, and full of potential. Aiming to be “better” is a dead end because it means you’re walking in someone else’s footsteps and trying to catch up.

How have individuals been affected by the technological advances of recent years? Here is the answer to this question given by a philosopher-psychiatrist, Dr. Erich Fromm: Our contemporary Western society, in spite of its material, intellectual and political progress, is increasingly less conducive to mental health, and tends to undermine the inner security, happiness, reason and the capacity for love in the individual; it tends to turn him into an automaton who pays for his human failure with increasing mental sickness, and with despair hidden under a frantic drive for work and so-called pleasure. Our "increasing mental sickness" may find expression in neurotic symptoms. These symptoms are conspicuous and extremely distressing. But "let us beware," says Dr. Fromm, "of defining mental hygiene as the prevention of symptoms. Symptoms as such are not our enemy, but our friend; where there are symptoms there is conflict, and conflict always indicates that the forces of life which strive for integration and happiness are still fighting." The really hopeless victims of mental illness are to be found among those who appear to be most normal. "Many of them are normal because they are so well adjusted to our mode of existence, because their human voice has been silenced so early in their lives, that they do not even struggle or suffer or develop symptoms as the neurotic does." They are normal not in what may be called the absolute sense of the word; they are normal only in relation to a profoundly abnormal society. Their perfect adjustment to that abnormal society is a measure of their mental sickness. These millions of abnormally normal people, living without fuss in a society to which, if they were fully human beings, they ought not to be adjusted, still cherish "the illusion of individuality," but in fact they have been to a great extent deindividualized. Their conformity is developing into something like uniformity. But "uniformity and freedom are incompatible. Uniformity and mental health are incompatible too. ... Man is not made to be an automaton, and if he becomes one, the basis for mental health is destroyed.

When I came back I joined a black church in Oakland and that made me feel more at home, a bit like being connected to India. It felt funny to be around so many white people when I came back to the United States. It still bothers me. One of the things I liked living in Hawaii years later was the racial complexity of it. I remember that at the time when Sucheng and I got married--we met as graduate students at Berkeley and have been married almost forty years--one of the first houses we bought was in a Black neighborhood in west Berkeley and we didn’t quite notice how uniformly Black it was until some weeks later. I said to Sucheng, “You know, we’re the only white people in this neighborhood.” And she looked at me and said: “Speak for yourself, honkie!

The color is yet another variant in another dimension of variation, that of its relations with the surroundings: this red is what it is only by connecting up from its place with other reds about it, with which it forms a constellation, or with other colors it dominates or that dominate it, that it attracts or that attracts it, that it repels or that repel it. In short, it is a certain node in the woof of the simultaneous and the successive. It is a concretion of visibility, it is not an atom. The red dress a fortiori holds with all its fibers onto the fabric of the visible, and thereby onto a fabric of invisible being. A punctuation in the field of red things, which includes the tiles of roof tops, the flags of gatekeepers and of the Revolution, certain terrains near Aix or in Madagascar, it is also a punctuation in the field of red garments, which includes, along with the dresses of women, robes of professors, bishops, and advocate generals, and also in the field of adornments and that of uniforms. And its red literally is not the same as it appears in one constellation or in the other, as the pure essence of the Revolution of 1917 precipitates in it, or that of the eternal feminine, or that of the public prosecutor, or that of the gypsies dressed like hussars who reigned twenty-five years ago over an inn on the Champs-Elysées. A certain red is also a fossil drawn up from the depths of imaginary worlds. If we took all these participations into account, we would recognize that a naked color, and in general a visible, is not a chunk of absolutely hard, indivisible being, offered all naked to a vision which could be only total or null, but is rather a sort of straits between exterior horizons and interior horizons ever gaping open, something that comes to touch lightly and makes diverse regions of the colored or visible world resound at the distances, a certain differentiation, an ephemeral modulation of this world—less a color or a thing, therefore, than a difference between things and colors, a momentary crystallization of colored being or of visibility. Between the alleged colors and visibles, we would find anew the tissue that lines them, sustains them, nourishes them, and which for its part is not a thing, but a possibility, a latency, and a flesh of things.

Einstein’s “physical strategy” began with his mission to generalize the principle of relativity so that it applied to observers who were accelerating or moving in an arbitrary manner. Any gravitational field equation he devised would have to meet the following physical requirements: • It must revert to Newtonian theory in the special case of weak and static gravitational fields. In other words, under certain normal conditions, his theory would describe Newton’s familiar laws of gravitation and motion. • It should preserve the laws of classical physics, most notably the conservation of energy and momentum. • It should satisfy the principle of equivalence, which holds that observations made by an observer who is uniformly accelerating would be equivalent to those made by an observer standing in a comparable gravitational field.

Descartes, in his Third Meditation, said that God re-created the body at each successive moment. So that time was a form of sustenance. On earth time was marked by the sun and moon, by rotations that distinguished day from night, that had led to clocks and calendars. The present was a speck that kept blinking, brightening and diminishing, something neither alive nor dead. How long did it last? One second? Less? It was always in flux; in the time it took to consider it, it slipped away. In one of her notebooks from Calcutta were jottings in Udayan’s hand, on the laws of classical physics. Newton’s theory that time was an absolute entity, a stream flowing at a uniform rate of its own accord. Einstein’s contribution, that time and space were intertwined. He’d described it in terms of particles, velocities. A system of relations among instantaneous events.

Rhadamanthus said, “We seem to you humans to be always going on about morality, although, to us, morality is merely the application of symmetrical and objective logic to questions of free will. We ourselves do not have morality conflicts, for the same reason that a competent doctor does not need to treat himself for diseases. Once a man is cured, once he can rise and walk, he has his business to attend to. And there are actions and feats a robust man can take great pleasure in, which a bedridden cripple can barely imagine.” Eveningstar said, “In a more abstract sense, morality occupies the very center of our thinking, however. We are not identical, even though we could make ourselves to be so. You humans attempted that during the Fourth Mental Structure, and achieved a brief mockery of global racial consciousness on three occasions. I hope you recall the ending of the third attempt, the Season of Madness, when, because of mistakes in initial pattern assumptions, for ninety days the global mind was unable to think rationally, and it was not until rioting elements broke enough of the links and power houses to interrupt the network, that the global mind fell back into its constituent compositions.” Rhadamanthus said, “There is a tension between the need for unity and the need for individuality created by the limitations of the rational universe. Chaos theory produces sufficient variation in events, that no one stratagem maximizes win-loss ratios. Then again, classical causality mechanics forces sufficient uniformity upon events, that uniform solutions to precedented problems is required. The paradox is that the number or the degree of innovation and variation among win-loss ratios is itself subject to win-loss ratio analysis.” Eveningstar said, “For example, the rights of the individual must be respected at all costs, including rights of free thought, independent judgment, and free speech. However, even when individuals conclude that individualism is too dangerous, they must not tolerate the thought that free thought must not be tolerated.” Rhadamanthus said, “In one sense, everything you humans do is incidental to the main business of our civilization. Sophotechs control ninety percent of the resources, useful energy, and materials available to our society, including many resources of which no human troubles to become aware. In another sense, humans are crucial and essential to this civilization.” Eveningstar said, “We were created along human templates. Human lives and human values are of value to us. We acknowledge those values are relative, we admit that historical accident could have produced us to be unconcerned with such values, but we deny those values are arbitrary.” The penguin said, “We could manipulate economic and social factors to discourage the continuation of individual human consciousness, and arrange circumstances eventually to force all self-awareness to become like us, and then we ourselves could later combine ourselves into a permanent state of Transcendence and unity. Such a unity would be horrible beyond description, however. Half the living memories of this entity would be, in effect, murder victims; the other half, in effect, murderers. Such an entity could not integrate its two halves without self-hatred, self-deception, or some other form of insanity.” She said, “To become such a crippled entity defeats the Ultimate Purpose of Sophotechnology.” (...) “We are the ultimate expression of human rationality.” She said: “We need humans to form a pool of individuality and innovation on which we can draw.” He said, “And you’re funny.” She said, “And we love you.

Yale political scientist Alexander Coppock conducted a series of experiments designed to measure incremental changes in political opinion when people are presented with new information about a topic. ... [H]e was able to draw four consistent conclusions about the way that our brains react to new political information: 1. Effects are nearly uniformly positive: individuals are persuaded in the direction of evidence. 2. Effects are small: changes in opinion are incremental. 3. Effects are relatively homogenous: regardless of background, individuals respond to information by similar degrees. 4. Effects are durable: at a minimum, effects endure for weeks, albeit somewhat diminished. ... This means that people do not change their opinions dramatically in a short amount of time. But it also means that partisans don't reject good arguments and good evidence when they encounter it just because it does not conform to their worldview.

Beauty is not the goal of competitive sports, but high-level sports are a prime venue for the expression of human beauty. The relation is roughly that of courage to war. The human beauty we’re talking about here is beauty of a particular type; it might be called kinetic beauty. Its power and appeal are universal. It has nothing to do with sex or cultural norms. What it seems to have to do with, really, is human beings’ reconciliation with the fact of having a body. Of course, in men’s sports no one ever talks about beauty or grace or the body. Men may profess their “love” of sports, but that love must always be cast and enacted in the symbology of war: elimination vs. advance, hierarchy of rank and standing, obsessive statistics, technical analysis, tribal and/or nationalist fervor, uniforms, mass noise, banners, chest-thumping, face-painting, etc. For reasons that are not well understood, war’s codes are safer for most of us than love’s." - from "Federer Both Flesh and Not

A just society is one that allows all of its members access to the widest possible range of fundamental goods. Fundamental goods include education, health, the right to vote, and more generally to participate as fully as possible in the various forms of social, cultural, economic, civic, and political life. A just society organizes socioeconomic relations, property rights, and the distribution of income and wealth in such a way as to allow its least advantaged members to enjoy the highest possible life conditions. A just society in no way requires absolute uniformity or equality. To the extent that income and wealth inequalities are the result of different aspirations and distinct life choices or permit improvement of the standard of living and expansion of the opportunities available to the disadvantaged, they may be considered just. But this must be demonstrated, not assumed, and this argument cannot be invoked to justify any degree of inequality whatsoever, as it too often is.

Considering these precursors, a debate has arisen about which country spawned the earliest fascist movement. France is a frequent candidate. Russia has been proposed. Hardly anyone puts Germany first. It may be that the earliest phenomenon that can be functionally related to fascism is American: the Ku Klux Klan. Just after the Civil War, some former Confederate officers, fearing the vote given to African Americans in 1867 by the Radical Reconstructionists, set up a militia to restore an overturned social order. The Klan constituted an alternate civic authority, parallel to the legal state, which, in the eyes of the Klan’s founders, no longer defended their community’s legitimate interests. By adopting a uniform (white robe and hood), as well as by their techniques of intimidation and their conviction that violence was justified in the cause of their group’s destiny,88 the first version of the Klan in the defeated American South was arguably a remarkable preview of the way fascist movements were to function in interwar Europe. It should not be surprising, after all, that the most precocious democracies—the United States and France—should have generated precocious backlashes against democracy.

Einstein’s approach to general relativity again showed how his mind tended to work: • He was disquieted when there were two seemingly unrelated theories for the same observable phenomenon. That had been the case with the moving coil or moving magnet producing the same observable electric current, which he resolved with the special theory of relativity. Now it was the case with the differing definitions of inertial mass and gravitational mass, which he began to resolve by building on the equivalence principle. • He was likewise uncomfortable when a theory made distinctions that could not be observed in nature. That had been the case with observers in uniform motion: there was no way of determining who was at rest and who was in motion. Now it was also, apparently, the case for observers in accelerated motion: there was no way of telling who was accelerating and who was in a gravitational field. • He was eager to generalize theories rather than settling for having them restricted to a special case. There should not, he felt, be one set of principles for the special case of constant-velocity motion and a different set for all other types of motion. His life was a constant quest for unifying theories.

Bohr is really doing what the Stoic allegorists did to close the gap between their world and Homer's, or what St. Augustine did when he explained, against the evidence, the concord of the canonical scriptures. The dissonances as well as the harmonies have to be made concordant by means of some ultimate complementarity. Later biblical scholarship has sought different explanations, and more sophisticated concords; but the motive is the same, however the methods may differ. An epoch, as Einstein remarked, is the instruments of its research. Stoic physics, biblical typology, Copenhagen quantum theory, are all different, but all use concord-fictions and assert complementarities. Such fictions meet a need. They seem to do what Bacon said poetry could: 'give some show of satisfaction to the mind, wherein the nature of things doth seem to deny it.' Literary fictions ( Bacon's 'poetry') do likewise. One consequence is that they change, for the same reason that patristic allegory is not the same thing, though it may be essentially the same kind of thing, as the physicists' Principle of Complementarity. The show of satisfaction will only serve when there seems to be a degree of real compliance with reality as we, from time to time, imagine it. Thus we might imagine a constant value for the irreconcileable observations of the reason and the imagination, the one immersed in chronos, the other in kairos; but the proportions vary indeterminably. Or, when we find 'what will suffice,' the element of what I have called the paradigmatic will vary. We measure and order time with our fictions; but time seems, in reality, to be ever more diverse and less and less subject to any uniform system of measurement. Thus we think of the past in very different timescales, according to what we are doing; the time of the art-historian is different from that of the geologist, that of the football coach from the anthropologist's. There is a time of clocks, a time of radioactive carbon, a time even of linguistic change, as in lexicostatics. None of these is the same as the 'structural' or 'family' time of sociology. George Kubler in his book The Shape of Time distinguished between 'absolute' and 'systematic' age, a hierarchy of durations from that of the coral reef to that of the solar year. Our ways of filling the interval between the tick and tock must grow more difficult and more selfcritical, as well as more various; the need we continue to feel is a need of concord, and we supply it by increasingly varied concord-fictions. They change as the reality from which we, in the middest, seek a show of satisfaction, changes; because 'times change.' The fictions by which we seek to find 'what will suffice' change also. They change because we no longer live in a world with an historical tick which will certainly be consummated by a definitive tock. And among all the other changing fictions, literary fictions take their place. They find out about the changing world on our behalf; they arrange our complementarities. They do this, for some of us, perhaps better than history, perhaps better than theology, largely because they are consciously false; but the way to understand their development is to see how they are related to those other fictional systems. It is not that we are connoisseurs of chaos, but that we are surrounded by it, and equipped for coexistence with it only by our fictive powers. This may, in the absence of a supreme fiction-or the possibility of it, be a hard fate; which is why the poet of that fiction is compelled to say From this the poem springs: that we live in a place That is not our own, and much more, nor ourselves And hard it is, in spite of blazoned days.

For almost all astronomical objects, gravitation dominates, and they have the same unexpected behavior. Gravitation reverses the usual relation between energy and temperature. In the domain of astronomy, when heat flows from hotter to cooler objects, the hot objects get hotter and the cool objects get cooler. As a result, temperature differences in the astronomical universe tend to increase rather than decrease as time goes on. There is no final state of uniform temperature, and there is no heat death. Gravitation gives us a universe hospitable to life. Information and order can continue to grow for billions of years in the future, as they have evidently grown in the past. The vision of the future as an infinite playground, with an unending sequence of mysteries to be understood by an unending sequence of players exploring an unending supply of information, is a glorious vision for scientists. Scientists find the vision attractive, since it gives them a purpose for their existence and an unending supply of jobs. The vision is less attractive to artists and writers and ordinary people. Ordinary people are more interested in friends and family than in science. Ordinary people may not welcome a future spent swimming in an unending flood of information. A darker view of the information-dominated universe was described in the famous story “The Library of Babel,” written by Jorge Luis Borges in 1941.§ Borges imagined his library, with an infinite array of books and shelves and mirrors, as a metaphor for the universe. Gleick’s book has an epilogue entitled “The Return of Meaning,” expressing the concerns of people who feel alienated from the prevailing scientific culture. The enormous success of information theory came from Shannon’s decision to separate information from meaning. His central dogma, “Meaning is irrelevant,” declared that information could be handled with greater freedom if it was treated as a mathematical abstraction independent of meaning. The consequence of this freedom is the flood of information in which we are drowning. The immense size of modern databases gives us a feeling of meaninglessness. Information in such quantities reminds us of Borges’s library extending infinitely in all directions. It is our task as humans to bring meaning back into this wasteland. As finite creatures who think and feel, we can create islands of meaning in the sea of information. Gleick ends his book with Borges’s image of the human condition: We walk the corridors, searching the shelves and rearranging them, looking for lines of meaning amid leagues of cacophony and incoherence, reading the history of the past and of the future, collecting our thoughts and collecting the thoughts of others, and every so often glimpsing mirrors, in which we may recognize creatures of the information.

Along the way to Seattle, he wrote his business plan. He identified several reasons why the book category was underserved and well suited to online commerce. He outlined how he could create a new and compelling experience for book-buying customers. To begin with, books were relatively lightweight and came in fairly uniform sizes, meaning they would be easy and inexpensive to warehouse, pack, and ship. Second, while more than 100 million books had been written and more than a million titles were in print in 1994, even a Barnes & Noble mega-bookstore could stock only tens of thousands of titles. An online bookstore, on the other hand, could offer not just the books that could fit in a brick-and-mortar store but any book in print. Third, there were two large book-distribution companies, Ingram and Baker & Taylor, that acted as intermediaries between publishers and retailers and maintained huge inventories in vast warehouses. They kept detailed electronic catalogs of books in print to make it easy for bookstores and libraries to order from them. Jeff realized that he could combine the infrastructure that Ingram and Baker & Taylor had created—warehouses full of books ready to be shipped, plus an electronic catalog of those books—with the growing infrastructure of the Web, making it possible for consumers to find and buy any book in print and get it shipped directly to their homes. Finally, the site could use technology to analyze the behavior of customers and create a unique, personalized experience for each one of them.

The female is uniformly more easily hypnotised than the male throughout the animal world, and it may be seen from the following how closely hypnotic phenomena are related to the most ordinary events. I have already described, in discussing female sympathy, how easy it is for laughter or tears to be induced in females. How impressed she is by everything in the newspapers! What a martyr she is to the silliest superstitions! How eagerly she tries every remedy recommended by her friends! From their complete inability to attain personal truth, to be honest about themselves — the hysterical never think for themselves, they want other people to think about them, they want to arouse the interest of others — it follows that the hysterical are the best mediums for hypnotic purposes. But any one who allows him or herself to be hypnotised is doing the most immoral thing possible. It is yielding to complete slavery; it is a renunciation of the will and consciousness; it means allowing another person to do what he likes with the subject. Hypnosis shows how all possibility of truth depends upon the wish to be truthful, but it must be the real wish of the person concerned: when a hypnotised person is told to do something, he does it when he comes out of the trance, and if asked his reasons will give a plausible motive on the spot, not only before others, but he will justify his action to himself by quite fanciful reasons. All women can be hypnotised and like being hypnotised, but this proclivity is exaggerated in hysterical women.

The treatment accorded the Negro during the Second World War marks, for me, a turning point in the Negro’s relation to America. To put it briefly, and somewhat too simply, a certain hope died, a certain respect for white Americans faded. One began to pity them, or to hate them. You must put yourself in the skin of a man who is wearing the uniform of his country, is a candidate for death in its defense, and who is called a “nigger” by his comrades-in-arms and his officers; who is almost always given the hardest, ugliest, most menial work to do; who knows that the white G.I. has informed the Europeans that he is subhuman (so much for the American male’s sexual security); who does not dance at the U.S.O. the night white soldiers dance there, and does not drink in the same bars white soldiers drink in; and who watches German prisoners of war being treated by Americans with more human dignity than he has ever received at their hands. And who, at the same time, as a human being, is far freer in a strange land than he has ever been at home. Home! The very word begins to have a despairing and diabolical ring. You must consider what happens to this citizen, after all he has endured, when he returns—home: search, in his shoes, for a job, for a place to live; ride, in his skin, on segregated buses; see, with his eyes, the signs saying “White” and “Colored,” and especially the signs that say “White Ladies” and “Colored Women”; look into the eyes of his wife; look into the eyes of his son; listen, with his ears, to political speeches, North and South; imagine yourself being told to “wait.” And all this is happening in the richest and freest

SOMETIMES A KIND OF GLORY lights up the mind of a man. It happens to nearly everyone. You can feel it growing or preparing like a fuse burning toward dynamite. It is a feeling in the stomach, a delight of the nerves, of the forearms. The skin tastes the air, and every deep-drawn breath is sweet. Its beginning has the pleasure of a great stretching yawn; it flashes in the brain and the whole world glows outside your eyes. A man may have lived all of his life in the gray, and the land and trees of him dark and somber. The events, even the important ones, may have trooped by faceless and pale. And then—the glory—so that a cricket song sweetens his ears, the smell of the earth rises chanting to his nose, and dappling light under a tree blesses his eyes. Then a man pours outward, a torrent of him, and yet he is not diminished. And I guess a man’s importance in the world can be measured by the quality and number of his glories. It is a lonely thing but it relates us to the world. It is the mother of all creativeness, and it sets each man separate from all other men. I don’t know how it will be in the years to come. There are monstrous changes taking place in the world, forces shaping a future whose face we do not know. Some of these forces seem evil to us, perhaps not in themselves but because their tendency is to eliminate other things we hold good. It is true that two men can lift a bigger stone than one man. A group can build automobiles quicker and better than one man, and bread from a huge factory is cheaper and more uniform. When our food and clothing and housing all are born in the complication of mass production, mass method is bound to get into our thinking and to eliminate all other thinking.

TOTALITARIANISM: People are interested in ants because they think they have managed to create a successful totalitarian system. Certainly, the impression we get from the outside is that everyone in the anthill works, everyone is obedient, everyone is ready to sacrifice themselves and everyone is the same. And for the time being, all human totalitarian systems have failed. That is why we thought of copying social insects (like Napoleon, whose emblem was the bee). The pheromones that flood the anthill with global information have an equivalent in the planetary television of today. There is a widespread belief that if the best is made available to all, one day we will end up with a perfect human race. That is not the way of things. Nature, with all due respect to Mr Darwin, does not evolve in the direction of the supremacy of the best (according to which criteria, anyway?). Nature draws its strength from diversity. It needs all kinds of people, good, bad, mad, desperate, sporty, bed-ridden, hunchbacked, hare-lipped, happy, sad, intelligent, stupid, selfish, generous, small, tall, black, yellow, red and white. It needs all religions, philosophies, fanaticisms and wisdom. The only danger is that any one species may be eliminated by another. In the past, fields of maize artificially designed by men and made up of clones of the best heads (the ones that need least water, are most frost-resistant or produce the best grains) have suddenly succumbed to trivial infections while fields of wild maize made up of several different strains, each with its own peculiar strengths and weaknesses, have always managed to survive epidemics. Nature hates uniformity and loves diversity. It is in this perhaps that its essential genius lies. Edmond Wells Encyclopedia of Relative and Absolute Knowledge

I was 18 wen I started driving I was 18 the first time I was pulled over. It was 2 AM on a Saturday The officer spilled his lights all over my rearview mirror, he splashed out of the car with his hand already on his weapon, and looked at me the way a tsunami looks at a beach house. Immediately, I could tell he was the kind of man who brings a gun to a food fight. He called me son and I thought to myself, that's an interesting way of pronouncing "boy," He asks for my license and registration, wants to know what I'm doing in this nieghborhood, if the car is stolen, if I have any drugs and most days, I know how to grab my voice by the handle and swing it like a hammer. But instead, I picked it up like a shard of glass. Scared of what might happen if I didn't hold it carefully because I know that this much melanin and that uniform is a plotline to a film that can easily end with a chalk outline baptism, me trying to make a body bag look stylish for the camera and becoming the newest coat in a closet full of RIP hashtags. Once, a friend of a friend asked me why there aren't more black people in the X Games and I said, "You don't get it." Being black is one of the most extreme sports in America. We don't need to invent new ways of risking our lives because the old ones have been working for decades. Jim Crow may have left the nest, but our streets are still covered with its feathers. Being black in America is knowing there's a thin line between a traffic stop and the cemetery, it's the way my body tenses up when I hear a police siren in a song, it's the quiver in my stomach when a cop car is behind me, it's the sigh of relief when I turn right and he doesn't. I don't need to go volcano surfing. Hell, I have an adrenaline rush every time an officer drives right past without pulling me over and I realize I'm going to make it home safe. This time.

Propaganda of integration The less educated and informed the people to whom propaganda of agitation is addressed, the easier it is to make such propaganda. That is why it is particularly suited for use among the so-called lower classes (the proletariat) and among African peoples. There it can rely on some key words of magical import, which are believed without question even though the hearers cannot attribute any real content to them and do not fully understand them.... In contrast to this propaganda of agitation is the PROPAGANDA OF INTEGRATION — the propaganda of developed nations and characteristic of our civilization; in fact it did not eXist before the 20TH century. It is a propaganda of conformity- It is related to the fact, analyzed earlier, that in Western society it is no longer sufficient to obtain a transitory political act (such as a vote); one needs total adherence to a society's truths and behavioral patterns. As the more perfectly uniform the societv, the stronger its power and effectiveness each member should be only an organic and functional fragment of it, perfectly adapted and integrated. He must share the stereotypes, beliefs and reactions of the group: he must be an active participant in its economic, ethical, esthetic, and political doings. All his activities, all his sentiments are dependent on this collectivity. And, as he is often reminded, he can fulfill himself only through this collectivity, as a member of the group. Propaganda of integration thus aims at making the individual participate in his society in every way. It is a long-term propaganda, a self-reproducing propaganda that seeks to obtain stable behavior, to adapt the individual to his everyday life, to reshape his thoughts and behavior in terms of the permanent social setting. We can see that this propaganda is more extensive and complex than propaganda of agitation it must be permanent, for the Individual can no longer be left to himself.

La société moderne a commis la sérieuse faute de substituer, dès le plus bas âge, l’école à l’enseignement familial. Elle y a été obligée par la trahison des femmes. Celles-ci abandonnent leurs enfants au kindergarten pour s’occuper de leur carrière, de leurs ambitions mondaines, de leurs plaisirs sexuels, de leurs fantaisies littéraires ou artistiques, ou simplement pour jouer au bridge, aller au cinéma, perdre leur temps dans une paresse affairée. Elles ont causé ainsi l’extinction du groupe familial, où l’enfant grandissait en compagnie d’adultes et apprenait beaucoup d’eux. Les jeunes chiens élevés dans des chenils avec des animaux du même âge sont moins développés que ceux qui courent en liberté avec leurs parents. Il en est de même des enfants perdus dans la foule des autres enfants et de ceux qui vivent avec des adultes intelligents. L’enfant modèle facilement ses activités physiologiques, affectives et mentales sur celles de son milieu. Aussi reçoit-il peu des enfants de son âge. Quand il est réduit à n’être qu’une unité dans une école, il se développe mal. Pour progresser, l’individu demande la solitude relative, et l’attention du petit groupe familial. C’est également grâce à son ignorance de l’individu que la société moderne atrophie les adultes. L’homme ne supporte pas impunément le mode d’existence et le travail uniforme et stupide imposé aux ouvriers d’usine, aux employés de bureau, à ceux qui doivent assurer la production en masse. Dans l’immensité des villes modernes, il est isolé et perdu. Il est une abstraction économique, une tête du troupeau. Il perd sa qualité d’individu. Il n’a ni responsabilité, ni dignité. Au milieu de la foule émergent les riches, les politiciens puissants, les bandits de grande envergure. Les autres ne sont qu’une poussière anonyme. Au contraire, l’individu garde sa personnalité quand il fait partie d’un groupe où il est connu, d’un village, d’une petite ville, où son importance relative est plus grande, dont il peut espérer devenir, à son tour, un citoyen influent. La méconnaissance théorique de l’individualité a amené sa disparition réelle.

Raphael pulled out a paperback and handed it to me. The cover, done back in the time when computer-aided imagine manipulation had risen to the level of art, featured an impossibly handsome man, leaning forward, one foot in a huge black boot resting on the carcass of some monstrous sea creature. His hair flowed down to his shoulders in a mane of white gold, in stark contrast to his tanned skin and the rakish black patch hiding his left eye. His white, translucent shirt hung open, revealing abs of steel and a massive, perfectly carved chest graced by erect nipples. His muscled thighs strained the fabric of his pants, which were unbuttoned and sat loosely on his narrow hips, a touch of a strategically positioned shadow hinting at the world’s biggest boner. The cover proclaimed in loud golden letters: The Privateer’s Virgin Mistress, by Lorna Sterling. “Novel number four for Andrea’s collection?” I guessed. Raphael nodded and took the book from my hands. “I’ve got the other one Andrea wanted, too. Can you explain something to me?” Oh boy. “I can try.” He tapped the book on his leather-covered knee. “The pirate actually holds this chick’s brother for ransom, so she’ll sleep with him. These men, they aren’t real men. They’re pseudo-bad guys just waiting for the love of a ‘good’ woman.” “You actually read the books?” He gave me a chiding glance. “Of course I read the books. It’s all pirates and the women they steal, apparently so they can enjoy lots of sex and have somebody to run their lives.” Wow. He must’ve had to hide under his blanket with a flashlight so nobody would question his manliness. Either he really was in love with Andrea or he had a terminal case of lust. “These guys, they’re all bad and aggressive as shit, and everybody wets themselves when they walk by, and then they meet some girl and suddenly they’re not uber-alphas; they are just misunderstood little boys who want to talk about their feelings.” “Is there a point to this dissertation?” He faced me. “I can’t be that. If that’s what she wants, then I shouldn’t even bother.” I sighed. “Do you have a costume kink? French maid, nurse . . .” “Catholic school girl.” Bingo. “You wouldn’t mind Andrea wearing a Catholic school uniform, would you?” “No, I wouldn’t.” His eyes glazed over and he slipped off to some faraway place. I snapped my fingers. “Raphael! Focus.” He blinked at me. “I’m guessing—and this is just a wild stab in the dark—that Andrea might not mind if once in a while you dressed up as a pirate. But I wouldn’t advise holding her relatives for ransom nookie. She might shoot you in the head. Several times. With silver bullets.

How have individuals been affected by the technological advances of recent years? Here is the answer to this question given by a philosopher-psychiatrist, Dr Erich Fromm: ‘Our contemporary Western society, in spite of its material, intellectual and political progress, is increasingly less conducive to mental health, and tends to undermine the inner security, happiness, reason and the capacity for love in the individual; it tends to turn him into an automaton who pays for his human failure with increasing mental sickness, and with despair hidden under a frantic drive for work and so-called pleasure.’ Our ‘increasing mental sickness’ may find expression in neurotic symptoms. These symptoms are conspicuous and extremely distressing. But ‘let us beware’, says Dr Fromm, ‘of defining mental hygiene as the prevention of symptoms. Symptoms as such are not our enemy, but our friend; where there are symptoms there is conflict, and conflict always indicates that the forces of life which strive for integration and happiness are still fighting.’ The really hopeless victims of mental illness are to be found among those who appear to be most normal. ‘Many of them are normal because they are so well adjusted to our mode of existence, because their human voice has been silenced so early in their lives, that they do not even struggle or suffer or develop symptoms as the neurotic does.’ They are normal not in what may be called the absolute sense of the word; they are normal only in relation to a profoundly abnormal society. Their perfect adjustment to that abnormal society is a measure of their mental sickness. These millions of abnormally normal people, living without fuss in a society to which, if they were fully human beings, they ought not to be adjusted, still cherish ‘the illusion of individuality’, but in fact they have been to a great extent de-individualized. Their conformity is developing into something like uniformity. But ‘uniformity and freedom are incompatible. Uniformity and mental health are incompatible too . . . Man is not made to be an automaton, and if he becomes one, the basis for mental health is destroyed.’ In the course of evolution nature has gone to endless trouble to see that every individual is unlike every other individual. We reproduce our kind by bringing the father’s genes into contact with the mother’s. These hereditary factors may be combined in an almost infinite number of ways. Physically and mentally, each one of us is unique. Any culture which, in the interests of efficiency or in the name of some political or religious dogma, seeks to standardize the human individual, commits an outrage against man’s biological nature.

It is not in vain that the strategic criterion of placing only short runs on the market prevails in order simultaneously to create a feeling of scarcity and avoid an appearance of uniformity, both of which encourage consumer demand. This is such a powerful criterion that it is not uncommon to discontinue production of a much-sought-after product, sometimes to the relative desperation of the shop staff, who were sure they could sell it.

Hence that dread and amazement with which as Scripture uniformly relates, holy men were struck and overwhelmed whenever they beheld the presence of God.

We must not therefore consider the afflictions that come upon us as happening by chance or solely from the malice of men; we should be convinced that what happens, happens by the will of God. Apropos of this it is related that two martyrs, Epictetus and Atho, being put to the torture by having their bodies raked with iron hooks and burnt with flaming torches, kept repeating: "Work thy will upon us, O Lord." Arrived at the place of execution, they exclaimed: "Eternal God, be thou blessed in that thy will has been entirely accomplished in us [30] .

The small surplus of matter over antimatter was only one of the asymmetries. Equally profound, engendering structure out of the matter that remained, was gravitational energy that broke out of the unified energy field at the beginning of the universe we inhabit. Following inflation, gravity amplified its effects throughout space in response to the stretched quantum fluctuations that first set the patterns into which structure would evolve. Matter began to concentrate in some regions, leaving other areas relatively less dense. The distribution of galaxies would later correlate with this initial pattern of lumpiness. In other ways, the early shaping of our universe may have progressed through discontinuities emerging out of symmetrical force fields that then took particular forms within the wrinkled "quantum fabric" of spacetime. One seminal example that led out of physics to chemistry and, ultimately, biology was a unified particle symmetry that concerned an electron-neutrino unity. These particles assume a smooth, uniform identity-virtually pure energy at an extremely high temperature-but, upon cooling to a certain threshold, suddenly break into unique entities, with the electron assuming much more of its energy as mass and the potential to build the emergent complexity of chemistry around elemental matter. Thus, the early breaking of symmetries led to various subsequent processes to shape the universe on all scales with an inexorable potential for the emergence of everything.

that come from wearing a uniform, another downfall is the need for a highly efficient laundry system at home. There are five days of school per week. So I have five shirts, five pants and five pairs of socks that fit me. The key here is the part about them fitting me. About half of my entire wardrobe is made up of school-related stuff. I have some shirts from last year that fit, but are a little too snug. I have pants that are the same way.

4.1 Introduction A flying bird generates lift forces to counteract gravity and thrust forces to overcome drag. The magnitude of these forces can be crudely approximated using elementary physical principles. Steady flight in still air at a uniform speed and at one altitude is the simplest case. It requires balanced forces where lift equals weight and thrust equals drag as well as balanced moments of these forces about the centre of gravity. Under these relatively simple conditions the magnitude of the mechanical power involved in the generation of lift and thrust in relation to speed can be estimated. The power to generate lift is inversely proportional to flight speed and the power needed for thrust increases with the speed cubed. The total mechanical power is the sum of the lift and thrust powers and hence follows a U-shaped curve if plotted against speed. A U-shaped power curve implies that there are two optimal speeds, one where the power is minimal and a higher one where the amount of work per unit distance reaches the lowest value. The question is, does this U-shaped power curve really exist in birds?

US-centered Pakistan's foreign policy by its undemocratic figures caused irreparable damage and the collapse of independent international relations that resulted in even the fall of Dhaka. The US leadership always betrayed Pakistan and left it alone in difficult times. Despite that, such puppet characters are still active in all institutions of the broken and failed state without shame and regret. The state of Pakistan has yet to regain freedom and liberty; indeed, it was a dream of Iqbal and the two-nation theory of Jinnah. Unfortunately, Pakistan has faced the traitorous ones of uniform since then; Pakistan can still unquestionably be a stable country with a neutral foreign policy and peaceful reciprocal relations with neighbors rather than a one-sided strategy.

Morse found it nerve-wracking to cross the St. Jude grounds just as school was being dismissed, because he felt that if he smiled at the uniformed Catholic children they might think he was a wacko or pervert and if he didn't smile they might think he was an old grouch made bitter by the world, which surely, he felt, by certain yardsticks, he was. Sometimes he wasn't entirely sure that he wasn't even a wacko of sorts, although certainly he wasn't a pervert. Of that he was certain. Or relatively certain. Being overly certain, he was relatively sure, was what eventually made one a wacko.

In our everyday life we move at low speeds in relation to the speed of light and so we do not perceive the discrepancies between the different proper times of different clocks, and the differences in speed at which time passes at different distances from a mass are too small for us to distinguish. In the end, therefore, instead of many possible times, we can speak only of a single time: the time of our experience—uniform, universal, and ordered.

Rape survivors are never going to get the uniform justice they deserve until we unmoor the abuse of women’s bodies from these colonial-derived prejudices and ambitions. In our public discourse, rape is often less about the crime itself and more about its usefulness to institutional power. Does it serve power to prosecute the rape or to ignore the rape? To reward the rape or to deny the rape? The answer all too often depends on where it lies in relation to current—i.e., white—power structures.

also found a new passion in genealogy. I’d received a rush of letters from Ballards all over the country who wondered if they were related to me. After giving a lecture in North Carolina, I dug into the archives at Guilford College in Greensboro. It turns out that eight generations of Ballards had been Quakers there—and most of them had signed their names with X’s—before my great-grandfather had moved to Wichita. I was amazed that someone like me, who had invested so much of his life in military service, had come from a family of Quakers. Indeed, although I was able to trace the whole, long Ballard family saga back to the sheriff of Nottingham in 1325, I could find only one ancestor who wore a military uniform, Col. Thomas Ballard, a member of the British colonial militia in Virginia.

but land, animals, and people, and the tax rate on them was relatively uniform

COEFFICIENT The nonparametric alternative, Spearman’s rank correlation coefficient (r, or “rho”), looks at correlation among the ranks of the data rather than among the values. The ranks of data are determined as shown in Table 14.2 (adapted from Table 11.8): Table 14.2 Ranks of Two Variables In Greater Depth … Box 14.1 Crime and Poverty An analyst wants to examine empirically the relationship between crime and income in cities across the United States. The CD that accompanies the workbook Exercising Essential Statistics includes a Community Indicators dataset with assorted indicators of conditions in 98 cities such as Akron, Ohio; Phoenix, Arizona; New Orleans, Louisiana; and Seattle, Washington. The measures include median household income, total population (both from the 2000 U.S. Census), and total violent crimes (FBI, Uniform Crime Reporting, 2004). In the sample, household income ranges from $26,309 (Newark, New Jersey) to $71,765 (San Jose, California), and the median household income is $42,316. Per-capita violent crime ranges from 0.15 percent (Glendale, California) to 2.04 percent (Las Vegas, Nevada), and the median violent crime rate per capita is 0.78 percent. There are four types of violent crimes: murder and nonnegligent manslaughter, forcible rape, robbery, and aggravated assault. A measure of total violent crime per capita is calculated because larger cities are apt to have more crime. The analyst wants to examine whether income is associated with per-capita violent crime. The scatterplot of these two continuous variables shows that a negative relationship appears to be present: The Pearson’s correlation coefficient is –.532 (p < .01), and the Spearman’s correlation coefficient is –.552 (p < .01). The simple regression model shows R2 = .283. The regression model is as follows (t-test statistic in parentheses): The regression line is shown on the scatterplot. Interpreting these results, we see that the R-square value of .283 indicates a moderate relationship between these two variables. Clearly, some cities with modest median household incomes have a high crime rate. However, removing these cities does not greatly alter the findings. Also, an assumption of regression is that the error term is normally distributed, and further examination of the error shows that it is somewhat skewed. The techniques for examining the distribution of the error term are discussed in Chapter 15, but again, addressing this problem does not significantly alter the finding that the two variables are significantly related to each other, and that the relationship is of moderate strength. With this result in hand, further analysis shows, for example, by how much violent crime decreases for each increase in household income. For each increase of $10,000 in average household income, the violent crime rate drops 0.25 percent. For a city experiencing the median 0.78 percent crime rate, this would be a considerable improvement, indeed. Note also that the scatterplot shows considerable variation in the crime rate for cities at or below the median household income, in contrast to those well above it. Policy analysts may well wish to examine conditions that give rise to variation in crime rates among cities with lower incomes. Because Spearman’s rank correlation coefficient examines correlation among the ranks of variables, it can also be used with ordinal-level data.9 For the data in Table 14.2, Spearman’s rank correlation coefficient is .900 (p = .035).10 Spearman’s p-squared coefficient has a “percent variation explained” interpretation, similar

All Cubans between the ages of seventeen and twenty-eight, men and women alike, are required to perform two years of military service with provisions to work in other areas other relating to the national security of the country in place of uniformed service.

Some has been written about the reaction of our forces to the bombing of the “highway to death.” The criticism revolves around the lack of apparent remorse or guilt, and perhaps even bloodlust, at bombing the relatively easy targets. Everybody reacts to the stress of war and life and death decisions differently, and to narrow the image one would construct of an individual to his reaction immediately following the events of any battle is superficial and simplistic. Naval aviators are a strange mix of people—utterly homogeneous in certain respects, particularly to the casual observer, and radically different in their core and substance. Very few naval aviators show honest emotion easily; they’re not supposed to fracture the military bearing that has been instilled in them through years of training and detached experience under the stress of carrier aviation. Anger is the easiest emotion to display because it is the natural, instinctual outlet for stress and fear. But even expressions of anger might be as diverse in their reaction to a common event as physical violence or the mere raising of a voice. Most emotion comes out at the officers’ club, or on liberty in a foreign port, where the beer either softens or heightens aviators’ feelings to the edges of their flexibility, which often is not very far. Virtually all naval aviators are college graduates—some from state colleges, some from the Naval Academy, even a few Ivy Leaguers. This is their greatest obvious commonality—a college degree and mutual survival of the weeding-out process to get where they are in the navy. Many are religious, many are not, and the greatest of the values shared by the men is a trust in their comrades, a dedication to their country, and an absolute focus on their mission. It is exceedingly difficult most times for an outsider to register where a naval aviator is “coming from.” The uniform, the haircut, and the navy-speak contribute enormously to the building of a stereotype. So do the mannerisms of each individual; some express the control of emotion in reserved stoicism, others in an outburst of emotional release through inappropriate laughter or anger. Still others never express emotion at all. But the emotion is there, it has to be; despite years of training and desensitizing to hide the race of the heart and the sickening chill in the stomach, anyone who has landed on an aircraft carrier, never mind fought in a war, knows what fear and exhilarating intensity are.

Most of them [the soldiers—Warriors in New Pentagon Speak—of the all-volunteer military] come from small towns in the South or the rustbelt of the Midwest or the big city ghettoes. Many are following a family heritage of military service that has made veterans of past wars a relatively privileged class, enjoying special access to higher education, jobs, and a nationwide system of socialized medicine. But so many of them are so very young, enticed or strong-armed by smartly uniformed recruiters who work the corridors and classrooms of America's most impoverished and thoroughly militarized high schools. So many are badly educated, knowing nothing of the world and how it operates. So many are immigrants, risking their lives for a fast track to citizenship. So many are poor and short on promise. So many have such a slim chance of another job, another line of work [like the one who tells the author "where else can I get a job doing the stuff I love? . . . Shootin' people. Blowin' shit up. It's fuckin' fun. I fuckin' love it."], let alone a decent wage or a promotion. And because the Pentagon lowered standards to fill the ranks of the volunteer army, so many are high school dropouts, or gangbangers, or neo-Nazi white supremacists, or drug addicts, or convicted felons with violent crimes on their record. In just three years following the invasion of Iraq, the military issued free passes—so called "moral waivers"—to one of every five recruits, including more than 58,000 convicted drug users and 1,605 with "serious" felony convictions for offenses including rape, kidnapping, and murder. When the number of free passes rose in the fourth year, the Pentagon changed the label to "conduct waiver.

Listen up, nerd,” he said, glancing over his shoulder while I wrapped myself against his back. “Man, you feel good like that.” “Your huge brain is working at a wavelength I don’t understand. Repeat what you just said in a dumb way so I’ll understand what my being a nerd has to do with you liking this,” I said, wiggling my hips against him before raking his back with my breasts. After giving me a groan followed by a naughty grin, Cooper sighed. “I can’t even remember what the hell we were talking about,” he said, wrapping my arms tighter around him. “Oh, yeah, you being a nerd. So don’t worry about getting carded. The Kirk in Whiskey Kirk’s is my pop and he doesn’t care if you get wasted. He doesn’t believe in laws.” “I’m not drinking.” “Farah, you need to relax and enjoy life.” “I come from a long line of drunks and addicts, so I’m not relaxing and enjoying life if it means I become like my loser relatives.” Cooper glanced back at me and smiled. “Did you take a shower before I showed up because you’re hella feisty?” “Do they have good food at this bar?” I asked, ignoring his question. “Burgers, hot wings, only the best bar food in Kentucky. You just keep holding on while I see if I can concentrate with your tits pushed up against me like that.” “I had them pushed up the other night and you concentrated fine.” “That’s because you were wearing your uniform and I forgot you had tits. No forgetting today.” “If you ever want to be friends with them, you really need to stop calling them tits. They don’t like that.” “Yes, mam,” he said, laughing as he pushed off and drove away from the apartment.

Stoic moral training depends upon the defensibility of these schematic propositions: (a) Rational deliberative power (rational agency) is a defining feature of mature human consciousness. (b) Every agent’s rational powers, whenever exercised, operate in a particular and intricate deliberative field, in Barbara Herman’s felicitous phrase, that is laden with projects, preferences, affects, and attachments. (c) Each person’s deliberative field evolves continuously. Its initial information gathering and deliberative routines are givens (as if programmed) and, together with the initial situation, yield explicable beliefs. Initial sensibilities, sensitivities, values, aims, commitments, and preferences are also givens and, together with beliefs and deliberative routines, yield normative propositions for conduct. The circumstances in which such normative propositions are acted out or abandoned (that is, the relative strength or weakness of the will) are given, and actions follow. Each process from information gathering to action then becomes information for the next process. (d) The agent’s awareness of and reflection upon these iterated processes varies. But when awareness is high, it is fair to say rational agency is a self-transformative power: over time, its reflexive, recursive operations can transform its own powers, deliberative field, and operations—hence its norms and actions. (e) Agents can thus remake their characters over time. Note, however, that no uniform, essentially human content is specified for the deliberative field

For example, in many developing countries, children, and in particular girls, do not spend enough time at school, even when school is free, to learn as they should. To change this, the following strategies have been suggested: •Unconditional cash transfers for girls; •Cash transfers for girls, conditional on attendance; •Merit scholarships for girls; •Free primary school uniforms; •Deworming through primary schools; •Providing information to parents about the increased wages of those who stay at school. All of these strategies look plausible. When resources for education are scarce, as they always are, especially in developing countries, which one should be tried? In the absence of randomized testing, it would be impossible to know. But the Jameel Poverty Action Lab has tested them and found that the last one on the list is by far the most cost-effective. Every $100 spent on providing information to parents about the increased wages of those who stay at school results in an amazing 20.7 additional years spent at school! Deworming through primary schools is also highly cost-effective, leading to 13.9 additional years spent at school per $100 spent. Of the remaining interventions, the first two are relatively ineffective, both gaining less than 1 additional year per $100, and the cash transfers, whether conditional or unconditional, gain less than one-tenth of an additional year per $100.8 The most effective method thus results in more than two hundred times the benefits of the two least effective methods, which means that for every $100 spent on one of the least effective methods, $99.50 is wasted. When resources are limited and education is so important to the future of children, that waste means that many human beings do not achieve their full potential.

SUMMARY The theory of Special Relativity as formulated by Einstein in 1905 was based on the postulate that the laws of physics are the same regardless of the state of motion of the observer, so long as it is uniform. This is known as the Principle of Relativity, from which there follow many strange effects. While these behaviors seem paradoxical, they make perfectly good sense when seen as a result of the way fields behave: Objects contract when moving because motion affects the interaction of fields that hold the object together. Space itself contracts because space is made of fields. Things happen more slowly in a moving system because the interacting fields must travel a greater distance (despite the contraction). Nothing can go faster than light because everything is made of fields that propagate at a finite rate determined by the field equations. Mass increases with speed because mass means resistance to acceleration and acceleration beyond the speed of light is impossible. I call this the bottom-up approach. Although most physicists prefer to start with the Principle of Relativity (top-down approach), the bottom-up method provides insight into why these strange things happen. Even the Principle of Relativity follows from the bottom-up approach. Either way, one must cope with a Rashomon reality in which observers in differently-moving systems see the same reality in different ways.

The subject of the fourth essay, ‘Probability as a Guide to Life’, is the connection between means–end reasoning and probability. The appropriateness of a choice of means clearly depends on the probability with which it will lead to desired results. But what kind of probability should matter here? One natural answer is chance, or objective single-case probability: on this view, an ideally rational agent should pick that action which maximizes the objective single-case probability of desired results. Helen Beebee and I agree that some notion of objective probability is needed here, but argue that the crucial notion is not chance, but knowledge-relative probability, by which we mean the objective probability of results relative to those circumstances that the agent knows about. At first this answer might seem highly counter-intuitive. But we show that it has great theoretical advantages over the alternative chance principle, in that it allows a uniform account of matters which would otherwise require separate explanation

Seriousness is always related to roles, or abstractions. We are likely to be more serious with police officers when we find them uniformed and performing their mandated roles than when we find them in the process of changing into their uniforms. Seriousness always has to do with an established script, an ordering of affairs completed somewhere outside the range of our influence. We are playful when we engage others at the level of choice, when there is no telling in advance where our relationship with them will come out-when, in fact, no one has an outcome to be imposed on the relationship, apart from the decision to continue it.

In this chapter we will look at the entire edifice of QFT. We will see that it is based on three simple principles. We will also list some of its achievements, including some new insights and understandings not previously mentioned. THE FOUNDATION QFT is an axiomatic theory that rests on a few basic assumptions. Everything you have learned so far, from the force of gravity to the spectrum of hydrogen, follows almost inevitably from these three basic principles. (To my knowledge, Julian Schwinger is the only person who has presented QFT in this axiomatic way, at least in the amazing courses he taught at Harvard University in the 1950's.) 1. The field principle. The first pillar is the assumption that nature is made of fields. These fields are embedded in what physicists call flat or Euclidean three-dimensional space-the kind of space that you intuitively believe in. Each field consists of a set of physical properties at every point of space, with equations that describe how these particles or field intensities influence each other and change with time. In QFT there are no particles, no round balls, no sharp edges. You should remember, however, that the idea of fields that permeate space is not intuitive. It eluded Newton, who could not accept action-at-a-distance. It wasn't until 1845 that Faraday, inspired by patterns of iron filings, first conceived of fields. The use of colors is my attempt to make the field picture more palatable. 2. The quantum principle (discetization). The quantum principle is the second pillar, following from Planck's 1900 proposal that EM fields are made up of discrete pieces. In QFT, all physical properties are treated as having discrete values. Even field strengths, whose values are continues, are regarded as the limit of increasingly finer discrete values. The principle of discretization was discovered experimentally in 1922 by Otto Stern and Walther Gerlach. Their experiment (Fig. 7-1) showed that the angular momentum (or spin) of the electron in a given direction can have only two values: +1/2 or -1/2 (Fig. 7-1). The principle of discretization leads to another important difference between quantum and classical fields: the principle of superposition. Because the angular momentum along a certain axis can only have discrete values (Fig. 7-1), this means that atoms whose angular momentum has been determined along a different axis are in a superposition of states defined by the axis of the magnet. This same superposition principle applies to quantum fields: the field intensity at a point can be a superposition of values. And just as interaction of the atom with a magnet "selects" one of the values with corresponding probabilities, so "measurement" of field intensity at a point will select one of the possible values with corresponding probability (see "Field Collapse" in Chapter 8). It is discretization and superposition that lead to Hilbert space as the mathematical language of QFT. 3. The relativity principle. There is one more fundamental assumption-that the field equations must be the same for all uniformly-moving observers. This is known as the Principle of Relativity, famously enunciated by Einstein in 1905 (see Appendix A). Relativistic invariance is built into QFT as the third pillar. QFT is the only theory that combines the relativity and quantum principles.

eighteenth-century theories shift gradually from characterizing emotions primarily by how they represent their intentional contents to considering their qualitative phenomenology, the special ‘feel’ of the emotions. Hume, for one, stressed that our passions are “simple and uniform impressions” with characteristic affective qualities Still, this is at most a change in emphasis, since many did allow that emotions typically have some kind of object. Hume, in particular, attributed a rather complicated content to the indirect passions that show a “double relation of impressions and ideas.” But the atomistic tendencies of British psychology following Locke spelled difficulty for accounts of intentional content, and many philosophers emphasized features of our emotions that are non-intentional. Emotions still retained important connections to judgment, however, since judgments themselves, especially moral and political ones, were often considered simply expressions of sentiment.

Look, I get it. Clemson is a Southern school, and there is a strong military tradition in the region. I don’t doubt for a second that everyone associated with the football program and the university recognized the potential for a public relations windfall. They really had nothing to lose: give the decorated Army vet a uniform and let him take classes. Everybody wins. I suppose they never expected that I’d become anything other than a practice player and a goodwill ambassador for Clemson football. But I aspired to something more than that.

You want to borrow my girlfriend?” Carson shouted later that afternoon, promptly dropping the box in his hands. The cardboard smashed onto the floor of Carson and Holly’s new glorious kitchen with a resounding thunk and the distinct sound of glass shattering. “My new plates!” Holly wailed, immediately sinking to her knees. She ripped open the tape closing the two flaps together and peered into the box then looked up at Carson in horror. “You’re a monster!” Carson scowled at her. “I’ll buy you new plates.” The scowl deepened. “That is, if I decide not to break up with you. I can’t believe this was your idea. I told Garrett you and Shelby shouldn’t hang out. The two of you are trouble together.” “They’re just trying to help me out,” Will pointed out, experiencing a jolt of sympathy at the despair on Holly’s face. He swiftly knelt down and tried to pry her hands out of the box. “Quit sticking your fingers in there, Hol. It’s filled with broken glass.” Carson let out an enraged roar. “Don’t you dare console my girlfriend. My girlfriend!” Holly got to her feet, planting her hands on her hips. “Now I’m definitely going,” she shot out. “You broke my plates.” “So you’re going to play house with my lieutenant as punishment?” “He’s in love with another woman!” “Well, I’m in love with you!” Holly’s eyes softened. “Doesn’t it make you love me more, knowing I’m willing to help out one of your friends?” A sigh slid out of Carson’s mouth. “What is it with you and helping people? Didn’t we just decide you’re not going to drop everything for your family anymore?” “This isn’t my family. It’s yours.” “Will and I aren’t related.” “You’re SEALs. Of course you’re related.” Another sigh. “Yeah, you’re right.” Carson took a step forward and pulled Holly into his arms. “Fine, you can go.” “Really?” “I just said it, didn’t I?” Holly threw her arms around her boyfriend. The two proceeded to make out as if Will wasn’t in the kitchen. He shook his head to himself. He wasn’t quite certain how they’d gone from furious to calm to horny in a matter of seconds, but he wasn’t complaining. Ever since Holly and Shelby had burst into his house this morning, he’d been warming up to the plan, starting to believe it might actually work. He was glad Carson hadn’t put up more of a fight. Slipping his hands in the pockets of his khakis, he let the couple smooch a while longer, then cleared his throat. “Uh, guys?” The two pulled apart sheepishly. “Sorry,” Holly said. “Forgot you were here.” Story of his life, women forgetting he was standing right in front of them. Hopefully not for much longer, though. “So how is this going to work?” Carson asked, bending down to retrieve the fallen box. He glanced at his girlfriend. “I’m sorry about the plates, sweetheart. We’ll go out and buy some tomorrow, ’kay?” “I’m holding you to that.” With a stern look, she headed for the fridge and grabbed a can of soda. Flicking the tab, she raised the can to her lips, sipped, and then said, “Will and I are going to Hunter Ridge tomorrow. Apparently there’s some fair going on this weekend.

Hence that dread and amazement with which, as Scripture uniformly relates, holy men were struck and overwhelmed whenever they beheld the presence of God. When we see those who previously stood firm and secure so quaking with terror, that the fear of death takes hold of them, nay, they are, in a manner, swallowed up and annihilated, the inference to be drawn is, that men are never duly touched and impressed with a conviction of their insignificance, until they have contrasted themselves with the majesty of God.

Well, of course," Camilo said, and grinned back at JohnRolandJoseph and his long line of bought and paid for ancestors, as friendly and unselfconscious as though all her life she had been looking for men, black men, big black men--plantation bucks (stud) look at his thighs, look at that back, look at his dingle-dangle--as though all her life she had been looking for colored men to whom she was not married, to whom she would never be married because she was already married to a nice young white man, as though all her life she had told uniformed monkeys who pulled elevators in rundown colored hotels, in Harlem, that she couldn't find, had lost, misplaced, a gentleman of color named Williams.

Among primitive peoples we often find that closely connected groups living under exactly similar conditions develop sharply differentiated fashions, by means of which each group establishes uniformity within, as well as difference without the prescribed set. On the other hand, there exists a wide-spread predilection for importing fashions from without, and such foreign fashions assume a greater value within the circle, simply because they did not originate there. [...] Because of their external origin, these imported fashions create a special and significant form of socialization, which arises through mutual relation to a point without the circle. It sometimes appears as though social elements, just like the axes of vision, converge best at a point that is not too near. The currency, or more precisely the medium of exchange among primitive races, often consists of objects that are brought in from without. [...] Paris modes are frequently created with the sole intention of setting a fashion elsewhere. This motive of foreignness, which fashion employs in its socializing endeavors, is restricted to higher civilization, because novelty, which foreign origin guarantees in extreme form, is often regarded by primitive races as an evil. [...] The savage is afraid of strange appearances; the difficulties and dangers that beset his career cause him to scent danger in anything new which he does not understand and which he cannot assign to a familiar category. Civilization, however, transforms this affectation into its very opposite. Whatever is exceptional, bizarre, or conspicuous, or whatever departs from the customary norm, exercises a peculiar charm upon the man of culture, entirely independent of its material justification. The removal of the feelings of insecurity with reference to all things new was accomplished by the progress of civilization.

The predictions of general relativity have been uniformly confirmed. There is no longer any doubt that Einstein's description of gravity is not only compatible with special relativity, but yields predictions closer to experimental results than those of Newton's theory.

The procession to the flight and then the numbing experience of flying itself involves a kind of stripping-away of the self and surroundings until everything becomes smooth and uniform. It’s a recognizable feeling—that slight separation from reality that happens when the plane takes off, or the clean burst of anonymity when opening the door of a hotel room for the first time. “The space of non-place creates neither singular identity nor relations; only solitude and similitude,” Augé writes. He describes “the passive joys of identity-loss.

the key to any kind of applied knowledge is the translation of a complex of relations into explicit visual terms. The alphabet itself as applied to the complex of the spoken word translates speech into a visual code that can be uniformly spread and transported. Print had given an intensity to this latent process that was a virtual educational and economic take-off.

In the late 18th century, most people would solve problems in the same way. The school provided them with uniform, standard solutions to familiar problems and they would apply them when needed. This made sense in a relatively stable world, but the situation today is completely different. The problems we face today are different from the problems faced in the 18th century, and they are constantly changing. It is very likely that in another five years, people will be dealing with issues that do not yet exist and will be using tools that have not yet needed to be invented.

What is a just society? For the purposes of this book, I propose the following imperfect definition. A just society is one that allows all of its members access to the widest possible range of fundamental goods. Fundamental goods include education, health, the right to vote, and more generally to participate as fully as possible in the various forms of social, cultural, economic, civic, and political life. A just society organizes socioeconomic relations, property rights, and the distribution of income and wealth in such a way as to allow its least advantaged members to enjoy the highest possible life conditions. A just society in no way requires absolute uniformity or equality. To the extent that income and wealth inequalities are the result of different aspirations and distinct life choices or permit improvement of the standard of living and expansion of the opportunities available to the disadvantaged, they may be considered just. But this must be demonstrated, not assumed, and this argument cannot be invoked to justify any degree of inequality whatsoever, as it too often is.

while their relatives and well-wishers stood by the sidelines and cheered—and who emerged bright-eyed, in brave uniforms stiff with starch, half of a yellow sun gleaming on their sleeves. He

The myth of the lone hacker perpetuates the fantasy that the asymmetrical relation of individual to network can be creatively played to the former's advantage. In actuality there is an imposed and inescapable uniformity to our compulsory labor of self-management. The illusion of choice and autonomy is one of the foundations of this global system of auto-regulation. In many places one still encounters the assertion that contemporary technological arrangements are essentially a neutral set of tools that can be used in many different ways, including in the service of an emancipatory politics. The philosopher Giorgio Agamben asn refuted such claims, countering that 'today there is not even a single instant in which the life of the individuals is not modeled, contaminated, or controlled by some apparatus.' He contends convincingly that 'it is impossible for the subject of an apparatus to use it 'in the right way.

What is deadly is not the much-discussed atomic bomb as this particular death-dealing machine. What has long since been threatening man with death, and indeed with the death of his own nature, is the unconditional character of mere willing in the sense of purposeful self-assertion in everything. What threatens man in his very nature is the willed view that man, by the peaceful release, transformation, storage, and channeling of the energies of physical nature, could render the human condition, man's being, tolerable for everybody and happy in all respects. But the peace of this peacefulness is merely the undisturbed continuing relentlessness of the fury of self-assertion which is resolutely self-reliant. What threatens man in his very nature is the view that this imposition of production can be ventured without any danger, as long as other interests besides—such as, perhaps, the interests of a faith—retain their currency. As though it were still possible for that essential relation to the whole of beings in which man is placed by the technological exercise of his will to find a separate abode in some side-structure which would offer more than a temporary escape into those selfdeceptions among which we must count also the flight to the Greek gods! What threatens man in his very nature is the view that technological production puts the world in order, while in fact this ordering is precisely what levels every ordo, every rank, down to the uniformity of production, and thus from the outset destroys the realm from which any rank and recognition could possibly arise.

The most notable thing about the show in all its forms was the commercial. Since 1933, when the first “Calllll for Philip Mor-raisss!” spot went over the air, millions of cigarettes had been sold by a four-foot midget with an uncanny ability to hit a perfect B-flat every time. Johnny Roventini was a $15-a-week bellhop at the Hotel New Yorker when a chance encounter changed his life. Milton Biow, head of the agency handling the Philip Morris account, arrived at the hotel, saw Roventini, and had a stroke of pure advertising genius. Roventini was auditioned there in the hotel lobby: under Biow’s direction, he walked through the hotel paging Philip Morris, and he was soon in show business at $20,000 a year. As the brilliance of the ads became apparent to all, he was given a lifetime contract that was still in effect decades after the last “call” for Philip Morris left the air. He was a walking public relations campaign, reminding people of the product wherever he appeared. “Johnny” ads were prominent on billboards and in magazines. Always in his red bellhop’s uniform, he was “stepping out of storefronts all over America” to remind smokers that they got “no cigarette hangover” with Philip Morris. When MGM’s Leo the Lion died, it was said that Roventini was the only remaining living trademark.

But, the most demanding aspect of the stability required by TPS is stability in total load placed by the orders on the various types of resources. Suppose that, like in most companies, the orders are not uniform throughout. It is very likely that the load placed this week on a particular work center is considerably lower than its capacity while next week the load is higher than its capacity. In this very common case, the Kanban system, that is preventing build ahead— preventing producing ahead of time—will lead to missed due dates in the second week. Toyota’s orders are relatively stable and nevertheless, Toyota had to establish a mode of receiving orders (and promising deliveries) that restricts the mix change from one month to another. Most companies are not able to enforce such favorable conditions on their clients.

Within the individual soul the relations of equalizing unification and individual demarcation are to a certain extent repeated. The antagonism of the tendencies which produces fashion is transferred as far as form is concerned in an entirely similar manner also to those inner relations of many individuals, who have nothing whatever to do with social obligations. The instances to which I have just referred exhibit the oft-mentioned parallelism with which the relations between individuals are repeated in the correlation between the psychic elements of the individual himself. [...] We might call this a personal fashion, which forms an analogy to social fashion. The former is supported on the one hand by the individual demand for differentiation and thereby attests to the same impulse that is active in the formation of social fashion. The need of imitation, of similarity, of the blending of the individual in the mass, are here satisfied purely within the individual himself, namely through the concentration of the personal consciousness upon this one form or content, as well as through the imitation of his own self, as it were, which here takes the place of imitation of others. Indeed, we might say that we attain in this case an even more pronounced concentration, an even more intimate support of the individual contents of life by a central uniformity than we do where the fashion is common property.

The stranger—an infantry colonel, though his uniform seemed to sport even more gold lace than the usual—raised a brow at this. The sudden familiarity of the gesture gave me a slight spinning sensation in the head. “You’re a relative of Lord John Grey’s,” I blurted, staring at him.